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i LIBRARY OF CONGRESS,; 

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£ UNITED STATES OF AMERICA, f 



SERMON, 

PREACHED AT THE DEDICATION 

OP THE 

CONGREGATIONAL CHURCH 

AT THE 

UPPER FALLS, NEWTON, 

FEBRUARY 27, 1328. 

/ 



BY WILLIAM RITCHIE, 

MINISTER OK THE FIKST PARISH IN NEEDHAM, 



DEDHAM : 
PRINTED BY H. & W. H. MANN. 

1828. 



SERMON. 



II Thessalonians, III. 1. 

That the word of the Lord may have free course and be 
glorified. 

Assembled, Christians, to dedicate this edifice 
to the worship of God, we have in the words of the 
Apostle, which I have read, the object for which it 
is erected. The purpose to build this sacred tem- 
ple did not originate in party feelings and sectarian 
views 5 in a zeal to propagate the peculiarities of any 
denomination of Christians, or to support any fa- 
vourite theory of religion. It has a purer, nobler 
origin, the desire to furnish the inhabitants of this 
village with a house, in which they can convenient- 
ly assemble for moral and religious improvement. 

It is highly gratifying to the Philanthropist and 
the Christian to behold, mingled with that spirit of 
enterprise which has given existence to this village, 
a spirit of beneficence furnishing it with the means 
of instruction, consolation and happiness. We con- 
template with pleasure the ingenuity, which causes 



4 



the waters that for ages had only fertilized the Tal- 
lies through which they passed, to accomplish the 
important objects of the manufacturer, and to give 
employment, subsistence and comfort to many of 
our fellow-men 5 but still more pleasing are those 
objects of contemplation, which relate to the moral 
and religious improvement of mankind. The influ- 
ence of divine instit utions may effect existence and 
happiness long after all the complicated machinery 
of the present world shall cease to operate. How 
grateful, therefore, to see near spacious manufacto- 
ries, a spot consecrated to God and religion, and 
a sacred temple directing the thoughts to a bright- 
er, happier world ; a world which never should be 
forgotten amidst the cares and employments of the 
present transient state. 

It is happy for those whose livelihood depends 
on manufacturing establishments and for the com- 
munity ^ whose well being and greatest prosperity 
are inseparably connected with the intelligence and 
virtue of the people, when those who form and con- 
duct such establishments, have higher views than 
the accumulation of wealth. When the instruction 
of the rising generation, and the improvement of 
those in mature age, enter into their plans, and the 
means of promoting these objects are liberally sup- 
plied. This house, raised to the honor of Jehovah, 
and that his word may have free course and be glo- 
rified, is a monument of the deep interest, which 
the proprietors of these manufacturing establish- 
ments take in the religious improvement of this vil- 
lage, as well as of their munificence. 



5 



The important object for which this house is built, 
explained in my text, may afford us useful reflec- 
tions, not unappropriate to the occasion on which 
we are convened, and to the present state of society. 
The request, which St. Paul entreats the Thessa- 
lonians to make in their prayers, implies that ob- 
structions then existed to the spread of Christianity, 
for the removal of which Christians should pray and 
consequently labour. It may be useful to consider 
some of those obstructions which then existed, and 
which have since existed, to the spread of pure 
Christianity ; and to show the connexion between 
the free course of the Gospel and its being glorified, 

I. I will mention some of the obstructions to the 
introduction and spread of Christianity. 

It may, indeed, seem incredible, on first view, 
that a religion so unostentatious, pure and benevo- 
lent, as Christianity, which breathes peace and good 
will to men, should have met with obstructions and 
opposition ; especially in an age of liberal enquiry, 
and among a people, whose advancement in polite 
literature has been celebrated in all succeeding 
ages, and whose Catholicism on religious subjects 
led them to grant to their conquered provinces the 
free enjoyment of their ancient religion. When, 
however, we consider the immense difference be- 
tween Christianity and the religion of idolaters, the 
impossibility of their coalescing, the object of the 
former being to completely overthrow the whole 
fabric of idolatry ; when we reflect also that the be- 
nevolent spirit of the new religion would not permit 
its friends to sit down in the quiet enjoyment of their 



6 



own religion unconcerned and uninterested for oth- 
ers, but enkindled the most ardent desires and un- 
conquerable zeal, to bring all men from darkness 
and error, from a corrupt and debasing superstition 
into the marvelous light of the Gospel, and from the 
dominion of sin, into the glorious liberty of the 
children of God; when we contemplate, moreover, 
the powerful prejudices of education, the veneration 
of men for an ancient religion, the fascinating na- 
ture of a ritual, which addresses itself principally 
to the senses 5 add to these the purity of character, 
the life of devoted piety, benevolence and self-denial 
which Christianity unyieldingly demanded; it will 
not appear surprising that this religion should ex- 
cite the powerful opposition, which it actually en- 
countered. Its few and simple rites exposed it to 
the charge of atheism, and its holy precepts were 
an insurmountable objection in the lovers of plea- 
sure. The power of truth, accompanied with the 
visible interposition of Jehovah, was the means by 
which this religion spread ; and it had to contend 
with wealth, learning, eloquence, and the arm of 
the civil power bearing down and destroying those 
who stood forward to defend it. Hence those long 
and bloody persecutions, which under different em- 
perors were waged against the Christians ; so bar- 
barous and severe, that at times Christianity was 
considered by its enemies as extinct ; but supported 
by an unseen power it arose again from the obscu- 
rity in which it had been involved. The multitudes, 
who were destroyed by the most public and igno- 
minious death ; instead of diminishing, seemed only 



1 



to increase the number of those who adhered to the 
truth. 

Terrible and destructive to Christianity as this 
opposition may appear ; there was a still more pow- 
erful obstruction to it in the systems of philosophy, 
which then existed, and in the various systems of 
religion from which the Church was collected. It 
was natural for men to endeavour, as far as pos- 
sible, to reconcile a religion to which they 
had been recently converted, with the favourite 
principles of their philosophy and with those relig- 
ious rites, which were the more venerable from their 
antiquity. Hence Christians early became divided 
into sects and parties, each sect tenacious of its own 
peculiar views, and generally censorious and intol- 
erant towards others. These divisions arose even 
in the days of the Apostles, and many of St. Paul's 
epistles were designed to correct them. 

As Christianity spread over one portion of the 
globe after another, it encountered a greater varie- 
ty of prejudices, and every revolving year from the 
age of the Apostles diminished the influence of their 
doctrine and example, errors were multiplied, and 
the truth as it is in Jesus, had numerous obstacles 
to surmount. 

In the beginning of the fourth century, a great 
revolution was effected in the religion of the Ro- 
man empire. The emperor embraced the Christian 
faith, and the obstructions to the spread of the Gos- 
pel were apparently removed. But it was only 
nominal Christianity which had free course, or rath- 
er was imposed upon men; and multitudes were 



8 



compelled by the sword to submit to baptism, who 
were utterly ignorant of the doctrines and duties of 
the new religion, whose condition and character 
were little improved by their ostensible conversion. 
The emperor assumed the right of regulating relig- 
ion, accommodating the government and doctrines 
of the Church to his political and ambitious purpo- 
ses. Instead of facilitating the spread of the truth, 
new and powerful impediments were opposed to it. 
The humble unostentatious religion of Jesus, 
was transformed into a pompous religion ; its simple 
rites were clothed with mystery and celebrated in 
splendid churches, adorned with images and relicks. 
The decisions of councils were more respected than 
the decisions of the Sacred Scriptures 5 the founda- 
tion was laid for the most arbitrary and tyrannical 
dominion over the consciences of men, which ever 
existed 5 and the whole Christian world was event- 
ually involved in darkness. The light of truth 
gradually declined from the time, when Christianity 
became the national religion, till the last glimmer- 
ing rays faded away, and the word of the Lord was 
literally confined from public inspection. The worst 
passions of human nature nourished by superstition, 
produced the most deplorable consequences. The 
consciences and minds of men being completely 
enslaved, it seemed almost impossible that any event 
should awaken them from this intellectual and mor- 
al stupor, and inspire them with resolution and 
strength to burst the chains by which they had long 
been confined. Under the wise government of God 
the increase of errors and the open and shameless 



9 

encouragement, which was given to iniquity, awak- 
ened in Luther the spirit of reformation. He bold- 
ly asserted and publicly vindicated the rights of 
conscience and the sufficiency of the Holy Scrip- 
tures, as a rule of faith and conduct. Aided by 
others, he laid the foundation for the emancipation 
of conscience and the word of God from spiritual 
domination 5 and although the work is yet incom- 
plete, the happy influence of this memorable event 
has been felt not only among Protestants, but even 
in the dominions of the Pope. No religion seems 5 
however, to have been compelled to struggle with 
so numerous difficulties and by so gradual triumphs 
to gain a conquest. The fearless reformer opened 
the way to a complete reformation. The grand 
principles which he avowed, if acted upon, were 
adequate to produce it. Yet the friends of the Ref- 
ormation have not only timidly shrunk back from 
the undertaking, but have even united with its ene- 
mies in confining the word of the Lord. They have 
feared to trust it to the examination, reason and 
consciences of men, without their support, and have 
given free course only to their expositions of it. 

The great reformer, accustomed to the infallible 
decisions of the Roman Pontiff, was willing to re- 
tain this part of Popery himself, and although none 
of the best traits of that corrupt system, it seems 
not the least agreeable to Christians of every name. 
When Zuingle would have advanced the great work 
begun by Luther, he strenuously opposed it; and 
thus every succeeding improvement on what had 
been effected before, has been opposed and denoun- 

2 



10 

Ced by the ruling party, as an advance towards in* 
fidelity. 

I am far from supposing every innovation in re- 
ligion a reformation, or from thinking there is no 
danger of going to extremes. The principles of the 
Reformation, however, which from that time to the 
present have been the motto of Protestants in their 
opposition to the Roman Pontiff, are not danger- 
ous. They are what we all claim as our right> in 
our own case, however reluctantly we grant the 
same privilege to others. If unwilling to act on the 
great principles which I have mentioned as the foun- 
dation of rejecting the dominion of the Pope; why 
declaim against his usurped authority 1 What 
liberty of conscience, I would inquire, has that 
Protestant, more than the Papist, who is not per- 
mitted to examine and judge for himself the me ant- 
ing of the Holy Scriptures; who must constrain his 
conscience to speak the language of the leader of 
some sect or party \ be condemned as heretical or 
infidel in his views, if they vary from the approved 
creed? Are the Sacred Scriptures so unintelligible, 
that they need a supplement by erring man ; so ob- 
scure that a creed must be annexed to them, to show 
what they contain? If the grand leading principles 
of the Reformation be incorrect ; why not submit to 
the authority of the boasted successor of St. Peter? 
His claims to infallibility are certainly as unques- 
tionable as those of others ; his consistency is 
greater. I can, however, perceive no inconvenience 
in giving the word of the Lord free course. It will 
unquestionably produce a diversity of religious 



11 



opinions 5 but these, accompanied with the can- 
dour, forbearance and love, which Christianity in- 
culcates, would not be a serious evil. If all the 
contending sects of Christians would follow the di- 
rection of St. Paul, and put off uncharitableness, 
bitterness, wrath and evil speaking, meet each oth- 
er as children of the same Heavenly Father, and 
disciples of the same master 5 if, instead of letting 
the spirit of their religion evaporate in the heat of 
controversy, they would elicit truth by amicable 
discussion and harmoniously unite in the duties of 
religion, good instead of evil would be the result. 

if the Holy Scriptures are of themselves a suffi- 
cient guide to salvation, why compel them to speak 
the language of your creed to every mind? If equal 
rights of conscience be the inheritance of all 5 why 
condemn the man who decides according to the 
dictates of his own conscience, and refuses to con- 
form to the decisions of yours? Is his differing from 
you a stronger evidence that he is erroneous, than 
your differing from him is that you are in an error? 

But is it not necessary to limit in some degree 
the principles of the Reformation? And is it not a 
fact that they have been limited by Protestants in 
every age? If this be necessary in practice, why 
adopt the principles in theory? It is then only a 
stratagem, by which to triumph over Popery. The 
fact that these principles have never been fully acted 
upon by any of the various sects of Protestants, 
proves nothing against them. It is only another 
added to the innumerable instances of the inconsis- 
tency between men's principles and practice. If 



12 

the principles be correct, and they appear to me 
unquestionably so; then let us reduce them lo prac- 
tice. Only cast off the bigotry and uncharitable- 
ness of sectarians, which would be no serious loss, 
and those who believe in Episcopacy, and those 
who believe in the equality of the clergy 5 those 
who believe in baptism by much or little water, in 
infancy or mature age ; those who stand and those 
who kneel in their devotions 5 those who attach im- 
portance to this view of religion, and those who 
prefer another ; might all in the same temple unite 
in worshipping God 5 at the same table commemo- 
rate the love and sufferings of their common Sav- 
iour 5 with mutual charity live in peace, each fol- 
lowing the dictates of his own conscience, and es- 
teeming and respecting his Christian brother for 
pursuing the same course. 

A serious objection to this T am aw are arises 
from the vast importance which each sect and party 
attaches to particular doctrines and modes of wor- 
ship. Ought men to act contrary to their own 
convictions and discard or treat with comparative 
indifference views of religion, which are, in their 
opinion, of vital importance to Christianity? By no 
means. The decisions of conscience are to be res- 
pected, and to be uniformly followed. But have 
we not a duty to perform in enlightening conscience? 
Are we innocent in following its misguided decis- 
ions, when the means of informing and rectifying 
its errors are within our reach? And would not the 
application of the grand principles, which I have so 
often brought to view, shake, if not entirely over- 



13 



throw the infallibility of all sects, and lead them to 
a critical examination of the correctness of their 
own views and to respect the decisions of conscience 
and the right of private judgment in others? Con- 
sidering none infallible, and allowing to all the 
privilege, which they themselves claim, could they 
deny, could they doubt, that those who maintain 
the Christian character, have all equal claims to 
Christian privileges? An attention to the origin of 
those opinions to which so great importance is at- 
tached, would weaken still farther their confidence 
in them. They, probably, have seldom been the 
result of laborious and impartial examination of the 
Holy Scriptures ; but generally the speculations of 
bold and ambitious men, who wish to give their 
name to a party, and have acquired their impor- 
tance in the desire to obtain a victory, where the 
strongest party have solemnly voted their creed to 
be the truth of God, and have pronounced anathe- 
mas against their opponents. The history of the 
Church furnishes numerous examples of this kind, 
where directly opposite systems, according as par- 
ties triumphed, were voted the only orthodox faith. 

The clergy have frequently been accused, as the 
ambitious leaders of party, and as seeking, by such 
means, an undue influence over the consciences and 
minds of men, in order to accomplish plans of in- 
terest and domination. The reproach, applied to 
them as a body, I trust is unmerited. We must, 
however, be exceedingly partial in reading the his- 
tory of Christianity, not to find too many of the 
professed ministers of the humble and benevolent 



14 



Jesus, displaying an aspiring, ambitious, arbitrary 
and tyrannical spirit and conduct, utterly inconsist- 
ent with the principles of the Gospel. And we must 
close our eyes not to behold the same disposition 
operating, at the present day, in those unholy con- 
tentions, destructive divisions, and high party feel- 
ings, which exist in society. It seems impossible 
that sober, intelligent men, who seriously contem- 
plate these things, should not have less confidence 
in the creeds of sects, and more charity for those 
who reject them, it is high time, if Christian 
teachers still urge their dogmas as essential, and 
denounce all who reject them, that the people de- 
cidedly express their unwillingness to submit to any 
usurpation of the rights of private judgment, and 
fearlessly follow the dictates of their own conscien- 
ces. This course is agreeable to the direction of 
Jesus Christ ; "not to be called masters, and to 
call no man master, for one is your master even 
Christ, and all ye are brethren. To judge not that 
ye be not judged; 5 ' assuring them that with what 
judgment they judge, they themselves shall be 
judged. The immediate successors of Jesus 
Christ, scrupulously followed the directions of 
their master, commending highly those who search- 
ed the Scriptures to discover, if even their preach- 
ing was confirmed by them. St. Paul expressly 
declares, that he wishes to have no dominion over 
the faith of his converts ; but to be helpers of their 
joy. Not only he, but all the Apostles laboured to 
give free course to the word of the Lord. 

Must the different sects in religion then be de* 



15 



prived of a privilege, which all other associations 
of men possess and claim, as a right, to establish 
rules by which their members are to be admitted, 
regulated and excluded? By no means, so long as 
they consider themselves, as merely human institu- 
tions. But the moment they give these associa- 
tions the name of the Church of Christ, all human 
authority ceases ; all creeds and inventions of men 
vanish, u like the baseless fabric of a vision." Jesus 
Christ appears supreme law-giver, claims the right 
of regulating his own Church, and has authorized 
no indi v idual or body of men to dictate to his dis- 
ciples, ho art thou that judgest another man's 
servant? To his own master he stands or falls." 

Powerful obstructions to the spread of pure 
Christianity exist also in the corrupt passions and 
vicious habits of men, and in their insensibility to 
heavenly things. Those who would give the word 
of the Lord free course to their hearts, must have 
no favourite sins to palliate, no sinister views to ac- 
complish, no party interest to promote : and laying 
aside prepossession and prejudice, they must study 
the Sacred Scriptures with humility, candour and 
impartiality, having no desire but to know and obey 
the truth. With such a temper we cannot fatally 
err. "The meek God will guide in judgment, and 
the meek he will teach his way." 

II. There is an intimate connexion between the 
unrestrained progress of Christianity and its being 
glorified. 

It is an excellence of the religion of Jesus that it 
is adapted to the intellectual nature of man ; and it 



16 



is glorified in developing mind, in accelerating the 
progress of knowledge, and in manifesting its inti- 
mate connexion with science. This is strikingly 
exhibited in the decline of pure Christianity and 
science in those ages of darkness previous to the 
Reformation, and in their reviving together at that 
great event. No sooner was the word of the Lord 
released from confinement, and the first rays of 
Christian truth burst forth upon the world, than 
learning also revived. 

The religion of Jesus is glorified when it is pro- 
claimed as a sufficient rule of faith and duty as the 
only infallible standard of divine truth. It claims 
on no slight evidence a divine origin. Addressing 
men as intelligent beings, it calls upon them u to 
hear and understand ; to judge of themselves what 
is right 5 to prove all things ; to hold fast that which 
is good." And it is glorified, when every individ- 
ual is permitted unawed by human authority to im- 
bibe his religious faith from this pure fountain of 
truth ; and when all who support the Christian 
character and claim a right to Christian privileges 
may freely enjoy them. Christianity will never ap- 
pear in all its loveliness and glory until Christians 
feel so much of its heavenly influence as to enable 
them to vindicate and advance their leading views 
of it, with mutual candour and charity ; until the 
majesty of divine truth goes forth unrestrained, cau- 
sing all human decisions and creeds, and their asso- 
ciates, uncharitableness and bigotry, like the gods 
of the Phillistines, to fall prostrate before the ark of 
the Lord. 



IT 



A more splendid glory encircles the Gospel in its 
influences on our moral nature and its adaptation 
to the necessities of man ; in the provision it makes 
for the emancipation of slaves to sin, by the reno- 
vation of their minds, and the powerful aids and en- 
couragements it offers to a holy life 5 in the eleva- 
ting principles of conduct it inspires, and the per- 
fection of virtue it is designed to produce ; in those 
correct views of the original character, of the condi- 
tion and destiny of man, which it imparts 5 and in 
those grand and astonishing views of the Divine 
Character and government it unfolds. 

Christianity is glorified, when it is permitted 
freely to impart its divine consolations to suffering 
humanity; in the serenity and peace it spreads 
around the bed of sickness and death 5 in the sus- 
taining influences it affords to the bereaved and 
afflicted ; in bringing life and immortality to light. 

It is glorified when it dissipates the clouds and 
darkness in which false views have enveloped the 
character of God; and displays him as the affec- 
tionate Father of the Universe, beholding with 
equal regard every part of his great family, impar- 
tially judgin* according to every man's work, and 
correcting his offending offspring not for his plea- 
sure, but for their profit. It is glorified in repre- 
senting Him, not as a partial and vindictive being, 
but as sincerely and affectionately inviting all, who 
have wandered from the way of holiness and peace ? 
to return and enjoy his favour. 

The free course of the word of the Lord renders 
3 



18 



it glorious in displaying clearly the frivolous nature 
and useless or pernicious influence of many of those 
views and practices, which the zeal of party has 
magnified into the essentials of religion, and in pro- 
claiming love to God and man as the essence of all 
goodness. Transcendently glorious must religion 
appear, when these are made the distinguishing 
characteristics of piety, when their importance is 
felt on every heart, and their influences displayed 
in the lives of men. 

My friends, may this he the happy fruit of your 
exertions in erecting this house ; which we now 
dedicate to the worship of the great Father of the 
Universe, who beholds with equal favour sincere 
and devout worshippers, and humble and impartial 
enquirers after truth, of every name. 

We dedicate this house to the honour of the Son 
of God and Saviour of men, to the enjoyment of 
Christian ordinances and to the diffusion of the 
Gospel of peace. 

We dedicate this house to the advancement of 
the great principles of the Reformation, the suffi- 
ciency of the Holy Scriptures and the right of private 
judgment. Here may these truths b • acknowled- 
ged and enjoyed without molestation, and no unhal- 
lowed hand of party throw obstructions in the way 
of Christian truth, or erect unscriptural barriers 
around the table of Jesus. May it here be the ta- 
ble not of a sect or party, but truly the table of the 
Lord, to which all who love our Lord Jesus Christ 
in sincerity, may approach, and in gratitude to their 



19 



Saviour, and mutual charity and good will to each 
other, forget all the trifling distinctions, which 
bigotry and party zeal have created. 

Here may the truth always be spoken in love, be 
heard with candour, and its happiest influences 
manifested in producing all the fruits of the spirit. 
And when not only the present, but generations 
unborn, shall have here devoutly worshipped the 
Father, imbibed the spirit of Christianity, and ac- 
quired the character it enjoins, and shall have pas- 
sed away 5 may religion in its purity and simplicity 
be still maintained, and this and succeeding houses 
of God in this place, be the gate to heaven to 
countless multitudes, and heaven itself be a con- 
tinuation and perfection of the tempers and charac- 
ters here formed. 



